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Is it true that Orthodox Churches consecrate chrism very rarely? I've just read an article about Metropolitan Anastassy of ROCOR which stated that he performed the first and only consecration of chrism in ROCOR's history in 1950. I've also seen references to pre-Nikonian chrism still being used by Old Believers, and pre-revolutionary chrism being kept in some Russian Orthodox churches.

Furthermore, in addition to the Patriarchs of Russia, Serbia, Romania and Constantinople and the Metropolitan of OCA, who else consecrates chrism among the Orthodox Churches? (I've read that Jerusalem, Antioch, Alexandria, Albania, Athens, Cyprus and Sinai receive their chrism from Constantinople. I wonder if Bulgaria and Georgia make their own.)

I also wonder why the chrism lasts so long... do they consecrate tons of it in one go?

What is the practice among Eastern Catholics? Do they consecrate chrism yearly (like Roman Catholics) or just rarely?

Sorry for the stupid questions.

AP

Out of necessity, Old Believers simply diluted the pre-schism chrism with olive oil, but once priestly hierarchies were established then new chrism could be consecrated.

Spasi Khristos - Mark, unworthy monk.

Dear AP,

All I know about the Russian Church Abroad is this: the Holy Chrism consecrated by Metropolitan Anastassy in 1950 had not quite been exhausted before our reconciliation with the Moscow Patriarchate in 2007. From this point on, we will receive Holy Chrism consecrated by our Patriarch. I saw photos of the last consecration of Chrism by Patriarch Alexis a year of so ago and the quantities are enormous.

The New Rite Russians (i.e. the regular Russian Orthodox Church, as opposed to the Old Believers) never dilute the Holy Chrism. Diluting Chrism with olive oil is a common practise in the Greek Churches. I remember being amazed when I transferred to the Russian Church from the Antiochian because the Holy Chrism I was given to use in the Russian Church Abroad smelled wonderful and spicy. The Holy Chrism I used in the Antiochian Archdiocese had no special smell.

You did not ask "stupid" questions at all. They are good and interesting questions, ones which I'd like to know the answers to as well.

Fr David Straut

Dear Father David, Christ is among us!

For whatever reason known only to those of the hierarchy of the Antiochian Archdiocese, they may actually dilute the Holy Chrism. I find it to be quite appalling though, especially since it can be done by necessity at the patriarchate. I know for the parishes of the Ecumenical Patriarchate, first the Chrism is much like you describe the Chrism from the Russian Church, spicy and aromatic. I know that within the past few years, the services for consecrating new Chrism were done by the Ecumenical Patriarch, and then at an assembly of all diocesan hierarchs, the Holy Chrism was distributed. I know that is done on a "need be" basis.

In IX XC,
Father Anthony+

Dear Fr Anthony,

Christ is in our midst!

I'm sorry about generalizing and saying "the Greek Churches" rather than simply 'the Antiochian Archdiocese' or 'the Greek Orthodox Patriarchate of Antioch.' I was told at one point (by an Antiochian authority) that it was "Greek practice." That was apparently misinformation. It made a certain sense to me though because of the Greek practise (I'll probably get myself into trouble here too) of "consecration by contact" - the Blood of Christ being added to a Chalice of unconsecrated wine to commune the Faithful with multiple Chalices, plain water being added to Agiasmos to "stretch" the supply of Holy Water.

Sorry again.

Fr David

Dear Father David, Christ is in our midst!

No problem, I just wanted to make sure we had the information correct. Then again the Antiochians at least in this country have a way of blaming all things that are unique to them on the Greeks.

In IC XC,
Father Anthony+

Benedicite!

According to this article [cnewa.org], His Holiness the Supreme Patriarch and Catholicos of All Armenians consecrates Holy Myron every seven years, using a relic of Saint Gregory the Illuminator.

The "diluting" of the Holy Chrism was an expedient authorized under one of two possible circumstances: the inaccessibility of a new supply of Chrism properly consecrated because of vast distances or because of persecution. Up until the acceptance of Saint Ambrose, Metropolitan of Bila Krynytsia, the Old-Ritualists had no alternative but to make use of this emergency procedure. Since then, of course, successive Metropolitans of Bila Krynytsia (and also of Moscow) have consecrated Holy Chrism whenever a fresh supply is needed.

Among the Greek-Catholics, some variations can be found:

a) consecration by the Patriarch when a fresh supply is needed - this is the practice of the "Melkite" Patriarchate; normally each Patriarch consecrates the Chrism only once. The Holy Chrism is then distributed to the Hierarchs, who in turn distribute the Holy Chrism to their Priests.

b) authorizing other Hierarchs to consecrate the Holy Chrism: oddly enough, the Ecumenical Patriarch allowed the Hierarchs of the Metropolitanate of Kyiv to do this, beginning about six years before the Union of Brest. During the Communist persecution, however, one of the concerns was to bring in Holy Chrism to the USSR, Romania, and so on - this was usually done by way of Jugoslavia or Hungary.

c) each diocesan Hierarch consecrating the Holy Chrism every year - this is an obvious imitation of the Latin practice and can be found, for example, among the "Ruthenians" in the USA - an unusual result is the "question" of what one should do with "left-over" Chrism, which I prefer not to think about!

Patriarch Joseph restored the practice of consecrating the Holy Chrism himself and distributing it to the Hierarchs and Priests upon request. Patriarch Myroslav-Ivan consecrated the Holy Chrism on Holy Thursday of 1990 in Saint George's Cathedral, L'viv, and distributed the Holy Chrism to the Hierarchs (many of whom had come to L'viv for the occasion) and Priests upon request. I don't know, but I would assume that he may have had to do it again - in 1990 His Beatitude did not consecrate an overwhelming amount. I also do not know whether Patriarch Lubomyr has consecrated the Holy Chrism.

A "modern" problem is transporting the Holy Chrism. The Chrism should not be in the hands of anyone who is not at least a Deacon, but this could present problems in view of current restrictions on what one may carry on a commercial airplane. Possibly this may require some application of economia, either by way of authorizing Hierarchs at a great distance from the Patriarch's cathedral to consecrate Chrism, or perhaps scheduling the Patriarch to travel himself to various places for Holy Thursday (not all in the same year, obviously) to consecrate the Chrism, which would be my preference.

There are some other minor variations, but there is no need to list them all here.

Fr. Serge

The use in Latin rite (at least in Rome or in Italy) about the "left-over" Chrism is to burn it (some burn it on the Holy Thursday afternoon, some burn it in the fire at Easter Vigil)

Is this use acceptable at the eyes of an Eastern Christian?

The best thing to do with Holy Chrism is to use it for its intended purpose, regardless of its age (it doesn't spoil). But if the local Bishop persists in sending excessive quantities of Holy Chrism, the thing to do is to burn it in an oil lamp, as one would burn olive oil (don't forget to put in water first, and float the Holy Chrism - or the olive oil - on top of the water, or there could be a fire).

Fr. Serge

C^BA ICYCY XPUCTY!

Reverend Fathers,
Please refresh the retention of this lay-person. When is consecrated chrism used and when is blessed oil used? May old chrism be used instead of holy oil as for "merovenya" (anointing) on a Holy Day or on Holy Wednesday? Which is used for the blessing of a church or first blessing of a home or public building? Are either used to bless icons, or is that a Hellenist practice?
Forgive my ignorance for not taking notice.

Holy Chrism, regardless of its age, is not used for the festal anointing. It is used for Chrismation, of course, for the consecration of a Church and/or an Altar, for certain other consecrations (including the solemn consecration of an Icon done by the Bishop) - and it is not unheard-of to use Chrism to reconcile to the Church someone who has apostasized from Christianity.

Fr. Serge

C^BA ICYCY XPUCTY!

Reverend Father,

Thank you again for your clarification.

The Orthodox use chrism to reconcile apostates, but do Eastern Catholics?

Do the Bulgarians and Georgians consecrate their own chrism, or do they receive it from someone else? And what is the situation in the Oriental Orthodox Churches?